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Times have changed. Decades ago, young people flocked to big cities for better job opportunities. Now, thanks to tech, the farmland is drawing many back. And unlike the old days, they're making farming more fun, all thanks to new tech. #ChinaInContext #Xinjiang #TechForGood
#ChinaInContext The esteemed Professor Hsu Cho-yun is truly admirable. His writings on Chinese history, observations of the Chinese people, and discussions of Eastern and Western cultures are deeply intertwined with his personal experiences. His student, Thomas H.C. Lee, Professor and Chairman of Asian Studies at the City College of New York, noted in an article recently that during his studies at Yale University the teachers focusing on the history of Chinese thought emphasized ideas themselves with little regard for historical context. In contrast, Professor Hsu, a social historian, integrated fields such as geology, archaeology, archaeoastronomy, and linguistics into his historical research. Lee specifically pointed out, "Professor Hsu grew up under the shadow of the country’s war of resistance against Japanese aggression, experiencing displacement and hardship. His experiences during this significant era are something few today can truly understand, and they are fundamental in shaping his historical perspective."
Born in Fujian, Hsu moved to Taiwan in his teens, and later studied and taught in the United States for several decades. As a young boy, he witnessed the suffering of the Chinese people during the war against Japanese aggression. He described in his writings:
"I was about eight or nine years old at the time. In those six months in Wanxian County, half of the county was bombed to ruins. When I stepped outside, I saw the ground shining with the glow of fires; the houses were burned down, flattened. We couldn't sleep at night, everyone was under the shadow of war and death, can you imagine that? On the road of escape, hundreds of people crowded onto one boat, but when life was on the edge of a knife, our compatriots let the elderly and children board first, while the strong men stayed behind to help others' children and women get on board, and finally they boarded with guns in hand.
我那时八九岁。在万县的那半年,半个县城被炸掉。出了屋子,我看到地上一片光亮,房子被烧光了、炸平了。晚上不能睡,大家都笼罩在战争和死亡的阴影里,你们能够想象吗?逃难路上,几百人挤一条船,但是到了生命都在刀尖上的时候,我们的同胞都让老人和小孩先上船,壮汉留在后面帮忙把别人家的孩子、妇人送上船去,最后他们拿着枪上船。
Those who haven't experienced it can hardly imagine the horror of disaster and the gnawing hunger. At the time, hundreds of wounded soldiers were brought to the village's drying ground, moaning on the first day, quieter the second, and silent by the third—they were all dead. The military doctors had no medicine or tools, amputating limbs in vain attempts to save lives, while the living endured pain with only sorghum liquor to clean wounds. The entire village was on the run, the elderly unable to move urging the young, "Go, go! Leave a seed!" The places producing food were occupied by the Japanese, with war raging and famine spreading.
没经历过的人很难想象灾难的可怕,以及那种吃不饱的饥饿感。当时,上百个伤兵被运过来躺在村子的晒谷场上,第一天听到他们在呻吟,第二天声音变小了,第三天声音没了——人都死光了。治疗他们的军医,没有药,没有工具,活活地截下腿来,但伤兵的命还是丢了;活人就靠高粱酒止痛,洗伤口,这多么痛苦!整个村庄的人都在逃难的路上,老人走不动了,和年轻人说:“你们走,你们走!留个种!”生产粮食的地方被日本人占领了,战火燃烧,饥荒蔓延。
...
We survived these hardships, but we are neither proud nor cowardly; it was a test for us. We are grateful for the experience that somehow allowed us to endure. Some didn't make it, falling ill and dying; I mourn those friends who didn't survive. Others became bitter and extreme, and I sympathize with them, for these changes weren't voluntary but caused by harsh conditions."
这些苦难熬过来了,我们并不骄傲,我们也并不畏缩,这是对我们的考验。我们感谢有这种经历,居然让我们熬过去了。有些人熬不过去,倒下来、病了、死了,我哀悼当年那些没有渡过难关的朋友;也有些人性情改变,乖戾了,偏激了,我对他们感到同情。因为不是他们愿意做出这些改变的,是环境太恶劣、条件太差导致的。
When reading such descriptions, it is difficult not to feel a sense of nationalism. However, one also senses Hsu's optimism, or rather a characteristic within the Chinese spirit that transforms suffering into experience rather than hatred. Today's China is attempting to reconcile with its past, and young Chinese parents are educating the next generation to view history and the present with a dialectical perspective, avoiding the perpetuation of hatred. This is because their children will encounter different countries and peoples around the world and must continue forward. As Hsu said: “We are a people deeply influenced by nationalism, yet once we understand and accept the idea of ‘tianxia,’ we might be able to dissolve the boundaries between nations, which is what we ought to strive for.”
“There is an intriguing phenomenon among us Chinese people today. On one hand, we carry nearly two centuries of humiliation and resentment, which endows us with a strong sense of nationalism; on the other hand, our history has provided us with the concept of "tianxia" (all-under-heaven), a worldview of universal statehood. We are a people deeply influenced by nationalism, yet once we understand and accept the idea of "tianxia," we might be able to dissolve the boundaries between nations, which is what we ought to strive for.” — From "Inward Journey: Settling Oneself" by HSU Cho-yun
The original version in Chinese:
我们中国人在今天有个奇怪的现象。一方面,我们背了将近两百年的耻辱和仇恨,使得我们有很强的民族观;另一方面,我们的历史给了我们认识世界的“天下国家”观念。我们是深受民族主义影响的一群人,我们一旦知道并接受了“天下国家”的观念,或许就可以消弭民族之间的界限,这是我们要做的事情。——《往里走,安顿自己》 许倬云
Reading this made me think of a foreign friend's question: why Chinese people seem reluctant to speak about themselves to the outside world. This question has puzzled me as well, but upon reflection, it seems true that we can give off this impression. Even the renowned historian HSU Cho-yun advises people to "turn inward" in this turbulent and noisy world to find peace. Similarly, when historian&philosopher Qian Mu analyzed the Chinese people, he observed that the Chinese understand the universe by exploring themselves, whereas the Western approach is quite the opposite. This difference makes the West more pioneering and aggressive.
In this book abovementioned, HSU also mentions that Christianity originally had a similar "tianxia" concept, but it strictly distinguished between God's followers and non-believers. "Traditional China was essentially a cultural community with inclusivity that transcended ethnic boundaries. Within the concept of 'tianxia,' there are no boundaries between people of different nations... The ultimate goal is to build a world of great harmony: first perfect oneself, then have the ability to care for others, and subsequently extend care to all the peoples on Earth."
Professor HSU's viewpoint aligns with the Confucian ideal of "Self-cultivation, family management, state governance, and bringing peace to all under heaven." It is evident that the consistent Chinese thought is to perfect oneself first before feeling qualified and capable of contributing to the world. In response to my friend's question, perhaps today's China is still in the phase of "self-cultivation" as a country, which may be why we are not fully prepared to promote ourselves externally, despite it is trying to bring peace to the world.
About HSU Cho-yun:
https://t.co/T0VOOHfsYb

The description of ? #CulturalGenocide ? of Uyghurs in Xinjiang here reminds me of the awful Australian policy of “assimilating” Aborigines: https://t.co/23P6N5Bgd0 .
Michael Clarke (ed The Xinjiang emergency) on @SOAS_CI #ChinaInContext podcast : https://t.co/y0VCGsjPFa

Greatly enjoyed speaking with #ChinaInContext podcast, hosted by Duncan Bartlett, about the nature, scope, and scale of Chinese intelligence
@SOAS_CI @BelferCenter @belferhistory
You can listen to the episode here:
https://t.co/idWwZAhN6w
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